Section 1

Notes

1. 2

   The reading in the text is ὁπερὶ δαιμόνων τόπος; others read λόγος for τόπος = thus far the discussion on demons.

2. 3

   ἀκατασκεύαστος.

3. 4

   Or it may be “seasonable,” προσκαροίυς.

4. 5

   τρόπων. There is another reading, τόπων = of the places.

5. 6

   Hades, in the view of the ancients, was the general receptacle of souls after their separation from the body, where the good abode happily in a place of light (φωτεινῷ), and the evil all in a place of darkness (σκοτιωτέρῳ).  See Colomesii Κειμήλια litteraria, 28, and Suicer on ᾅδης. Hence Abraham’s bosom and paradise were placed in Hades. See Olympiodorus on Eccles., iii. p. 264. The Macedonians, on the authority of Hugo Broughton, praying in the Lord’s words, “Our Father who art in Hades” (Πατὴρ ἡμῶν ὁ ἐν ᾆδῃ) (Fabricius). [Hippolytus is singular in assigning the ultimate receptacle of lost spirits to this Hades. But compare vol. iii. p. 428, and vol. iv. pp. 293, 495, 541, etc.]

6. 7

   Cf. Constitut. Apostol., viii. 41.

7. 8

   [They do not pass into an intermediate purgatory, nor require prayers for “the repose of their souls.”]

8. 9

   τρίβολος.  [Also the Pindaric citation in my note, vol. i. 74.]

9. 10

   In the Parallela is inserted here the word ἐπιγελῶντες, deriding them.

10. 11

    γέεννα.

11. 12

    According to the reading in Parallela, which inserts ξανθὴν = red.

12. 13

    The text reads καὶ οὗ, and where. But in Parallela it is καὶ οὗτοι = and these see, etc. In the same we find ὡς μήτε for καὶ τοὺς δικαίους.